剧情简介
伊娃原本是英国皇家芭蕾舞团的芭蕾舞者，透视图随着舞团远赴日本、透视图中国、俄国表演，天天过着掌声加鲜花的日子，宛如明日之星。然而一次舞台上的意外，伊娃的腿受 伤了，她的舞者生命当下及被医生宣判了死刑。原本打算嫁作人妇的她，却遇上未婚夫劈腿，失意的她来到伦敦街头巧遇了另一名古巴籍的舞者欧瑞尔。欧瑞尔这次 再没通过甄试，就要被送回古巴，这次甄试他将使出浑身解数。与欧瑞尔的邂逅，使得伊娃重新燃起对舞蹈的热情，也让她对明天重燃希望。
爱的透视图
伊娃原本是英国皇家芭蕾舞团的芭蕾舞者，透视图随着舞团远赴日本、透视图中国、俄国表演，天天过着掌声加鲜花的日子，宛如明日之星。然而一次舞台上的意外，伊娃的腿受 伤了，她的舞者生命当下及被医生宣判了死刑。原本打算嫁作人妇的她，却遇上未婚夫劈腿，失意的她来到伦敦街头巧遇了另一名古巴籍的舞者欧瑞尔。欧瑞尔这次 再没通过甄试，就要被送回古巴，这次甄试他将使出浑身解数。与欧瑞尔的邂逅，使得伊娃重新燃起对舞蹈的热情，也让她对明天重燃希望。
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回复 :高尔夫球王子高云天因公司出现危机，准备出售股份，偏偏与商界女强人珍妮发生争执，珍妮对云天心生好感，于是暗中打压他的经济来源，在他经济济入困境时珍妮便要求云天做她的情人。此时，云天的儿子查理带同女友莎莎前来采访他，其实自少莎莎便很崇拜云大，借着这次专访欲色诱云大，但此事遭珍妮所识破，两人因此爆发出连串明争暗斗。
回复 : 1986年，底层小人物阿鸡（黄秋生）做掉大佬及其老婆后逃离香港来到南非约翰内斯堡，被开有一家中餐馆的旧友阿坚（罗莽）收留。10年过去，阿鸡依旧是拿最低薪水却干最多活计的杂工，加上常被阿坚老婆欺负、找不到女人解决性欲，他的生活非常压抑。阿坚不想从善欺黄种人的白人手里花高价购买餐馆所需的食材，和阿鸡驱车来到土著黑人开的异常恐怖的市场，回返时两人因逃避猛兽追击令汽车熄火，阿鸡得空竟奸杀一名昏迷的女黑人，感染异常恐怖的伊波拉病毒（可通过血液、精液、唾液等传播），但他因体内有该病毒的抗体没有死去。其后，阿鸡将从他身上将该病毒感染的阿坚夫妇惨杀、用他们的肉做成美味汉堡，更携该病毒来到香港欲与昔日女友阿霞（陈妙瑛）重修旧好。
回复 :转自：http://www.filmlinc.com/nyff/2010/views-from-the-avant-garde-friday-october-1/views-from-the-avant-garde-jean-marie-straub“The end of paradise on earth.”—Jean-Marie StraubThe 33rd verse and last chant of “paradise” in Dante’s Divine Comedy. The film starts with verse 67, “O somma luce…” and continues to the end. “O Somma luce” recalls the first words uttered by Empedocles in Danièle Huillet and Jean-Marie Straub’s 1987 The Death of Empedocles—“O himmlisch Licht!…” (O heavenly light!). This extract from Hölderlin’s text is also inserted into their 1989 film Cézanne.“O somma luce” invokes utopia, or better still “u-topos,” Dante, Holderlin, Cézanne… the camera movement, recalling Sisyphus, in the film’s long shots, suggests its difficulty.In O somma luce, with Giorgio Passerone’s Dante and the verse that concluded the Divine Comedy, we find at the extremity of its possibilities, the almost happy speech of a man who has just left earthly paradise, who tries to fully realize the potential of his nature. Between the two we find the story of the world. The first Jean-Marie Straub film shot in HD.So singular are the textual working methods of Straub-Huillet, and now Straub on his own, that it is hard to grasp how far reaching they are. Direction is a matter of words and speech, not emotions and action. Nothing happens at the edges, everything is at the core and shines from there alone.During the rehearsals we sense a slow process by which ingredients (a text, actors, an intuition) progress towards cohesiveness. It is, forgive the comparison, like the kneading of dough. It is the assembling and working of something until it becomes something else… and, in this case, starts to shine. Actually it’s very simple, it’s just a question of opening up to the light material that has been sealed up. Here, the process of kneading is to bring to life and then reveal. The material that is worked on is speech. So it is speech that becomes visible—nothing else. “Logos” comes to the cinema.The mise en scène of what words exactly?The process of revealing, “phainestai”; “phainomenon,” the phenomenon, is what take splace, what becomes visible to the eye.Is “Straubie” Greece?This mise en scène of speech, which goes beyond a close reading of the chosen text, is truly comes from a distant source.—Barbara Ulrich
